Maraqbah Aqrabiyyat (Meditation) – Exposition

This is the Third Maraqbah(Meditation); collectively, the three are known as the Maraqbaat-e Salasah (The Three Meditations), i.e. the first three Maraqbaat. This Maraqbah(Meditation) is done under the Ayah(Verse of Holy Quran): Nahno Aqrabo elaih-e min Hablil Wareed. (Qaf: 16) It means that: „We are closer to man than his jugular vein‟. It is obvious that the Creator who creates and eliminates each cell and grants life and death, is definitely nearer to man than his jugular vein, as the vein and the blood flowing through it are themselves composed of the same very cells. The Omnipotent, Who creates the cells and then forms them into blood, flesh and bones is definitely the Nearest of all, and He-swt is creating each cell and eliminating each cell. The Lights of this station are bright red; the gates and walls are red. Yes, the construction of verandas and arches is slightly different than that of Ahadiyyat and Maiyyat(Stations on spiritual path). The seeker finds himself in front of a magnificent gate through which red light is being emitted, and it is exactly similar to what has already been mentioned. If he goes in, he will find that the corridor to the right takes him to a grand stadium where countless Arwah(Souls) are honourably seated. These are those pious souls who passed away while they were at this station and they have access here while abiding in Barzakh. It must be kept in mind that only that Rooh(Soul) receives the power of flight in Barzakh, which receives Prophetic blessings in the world and attains to spiritual stations; and is granted only as much power as it had attained during its worldly life. Otherwise all other pious and noble people, scholars and ascetics who have attained salvation or have gained any high status in Barzakh, have a specific place apportioned to them (in Barzakh), which is connected to the grave. Their Rooh(Soul) can remain there; but apart from this it has no power to fly. The importance of Prophetic blessings can be realized from this, and also the greatness of the personalities known as Masha‟ikh(Friends of Divine Being) who acquire the Prophetic Lights and become the custodians of this treasure through a lifetime of endeavour, and then for Divine Pleasure, distribute them among others. The great Masha‟ikh used to tell only a very few people about this treasure, although a large number of people visited them and were reformed, taught oral Zikr(remembrance) and given Wazaif (plural of Wazifah) to recite; but only a select few were taught Zikr-e Qalbi(Remembrance of heart). The value of this treasure can also be ascertained by the fact that, they did not consider all and sundry competent enough to receive it. In our times, Maulana Ahmad Ali Lahori-rua was a very great personality. According to my knowledge, he passed away in the higher stations of the „Arsh(Divine Throne) and he was the Qutb-e Irshad of his time. There are four or, at times, three Qutb; so he was one of the four or five most eminent personalities in the world, but after his death not a single person was found to be doing (Zikr on) the Lata‟if(Spiritual Organs). I have read his statement in their monthly journal, „Khuddam ud Deen‟. He wrote: „I gained this treasure after investing 45 years of my life. If someone spends four years with me, I will conduct him to Fana Fir Rasool-saws, take him spiritually to the Court of the Holy Prophet-saws , but on the condition that he should leave his family with four years‟ worth of provisions and bring four years‟ of his personal expenses with him.‟ Sometimes I reflect that the poor do not have the capacity for this, and when have the rich been the seekers of this treasure? Yes, Hazrat Mujaddid Alif Sani-rua delivered this blessing to many Ulama but he had to suffer a lot of distress as well. Some of his unfortunate students went astray and, instead of repenting, even passed verdicts of Kufr against him – although, in the era of the Holy Prophet-saws these spiritual blessings were not only distributed, they were rained upon! Every man, woman, old, young, scholar or unlettered, rich or poor, who looked at the Holy Prophet-saws with Iman (Faith) or the Holy Prophet-saws‟s blessed glance fell on him, was elevated to the illustrious office of Companionship. Even if all the Wilayah(Friendship of Divine Being) of the world were to be collated, it would not attain to the status of even the dust of the footprints of the Companions. This Sunnah remained intact during the era of the Sahabah (Companions) and anyone who gained their company became a Tabi„i, and those who gained the company of the Taba‟een were called Tab„a Taba‟een. These three blessed periods are called „Khair ul-Quroon‟, meaning the best period of all times. Thereafter, this blessing was lifted from this world. It was only granted to those personalities who after making great effort and receiving Tawajjuh(Spiritual attention), acquired the Lights from their predecessors and after illuminating their Lata’if(Spiritual Organs), received the blessings of the Maraqbaat(Meditations); and thus the Salasil(Spiritual Orders) of Tasawwuf(Sufism) came into being. The names of some very great men of Allah Kareem are included in these Salasil(Spiritual Orders), all of whom were able to attain to Wilayah(Friendship of Divine Being), which is a very great honour. During the earlier times, most of the Ulama(scholars) also acquired it, and all of them whether they were scholars of Tafseer (Commentary), or Hadith or Fiqh (Law) were Sufis. Later, this blessing began to decrease. Basically, these days, very few fortunate ones acquire (proper) knowledge, the majority claim themselves to be Maulvis (religious scholars) on the basis of memorising only a few speeches, and then instead of making the effort to acquire this wealth, they become intent on denying it altogether. May Allah-swt protect us from this! Shah Abdul Aziz Dehlvi-rua has written that once he had to go to the court of the King of the Jinns about some matter. He explained the issue, and an elderly Jinn was also present there who was so old that he could not lift up his drooping eyelids. He lifted his eyelids with his fingers and looked at me and said, „Today, while listening to you I remembered that I was present when this issue was explained by the Holy Prophet-saws‟. Shah Sahib goes on to claim, „I am a Tabi„i as I have seen a Sahabi (Companion) Jinn‟. Two years ago, in connection with an issue related to Jinns, I found a very elderly Jinn, from the period of the Holy Prophet-saws , living in a habitation of Jinns in the mountainous regions of Kashmir. He was so old that he could hardly move and was resting on a stretcher or bed, and he was a Sahabi (Companion). I requested him to visit Dar ul Irfan. About six months later, he accepted my second request, and one evening his servants brought him to Dar ul Irfan on a stretcher. I, with his permission, got a dish of egg halva prepared for him. He drank two sips of tea from my cup and ate about six or seven spoons of halva; then after staying for a while, he left. I mixed the remaining halva from his plate with more halva and offered it to the many Ahbab. Now many months have passed since he died. There was another Sahabi Jinn, who I only heard about, but could not meet, and he too has left for his last abode. In my view there are no more Muslim Jinns from that era, still alive. Now, according to this principle, I am also a Tabii, but remember that assimilation of the Qalbi(Spiritual/Heartfelt) feelings through company of the Holy Prophet-saws is a human attribute alone. The Jinns do not have such capacity, and since they cannot attain them, the question of distributing to others does not arise. However, in any case there is certainly a „connection‟ or relationship, which is granted to the slaves of Allah-swt . So, all these are the ways of attaining the blessings. In this Maraqbah(Meditation), an amazing feeling of Divine Nearness is experienced. Feelings cannot be penned, they can only be felt; no words have been designed to describe them. How aptly it has been said by someone: I know full well that numbers and weights To measure pain are never sought Seemab, tis only on a whim that we too Are carrying the load without a thought So these can only be felt and their effects are cast on one‟s practical life. After the „Best of Times‟ the Sunnah of freely distributing Qalbi(Spiritual/heartfelt) feelings had been abandoned, but after 1400 years, Hazrat al „Allaam Allah Yar Khan-rua was granted the distinction to revive this Sunnah once again. Whosoever came into his presence was blessed with Zikr-e Khaffi Qalbi(remembrance of heart), and people from all walks of life profited from it. Men, women, young, old, scholar, illiterate, everyone left his assembly with their breasts illuminated. In our villages, usually some poor man of the village is employed for supplying water and for cleaning the Masjid(Mosque), and it is often seen that these people themselves do not offer Salah(Prayer), but even the server of Hazrat Ji-rua‟s Masjid had attained to Fana Fir Rasool-saws! Such attainment, which requires years of hard effort, was also seen to have been achieved there within days! Although I took years for my Lata‟if(Spiritual Organs), but it was also observed that a person came, stayed for a week or so in attendance, and left attaining Lata‟if(Spiritual Organs), Maraqbaat(Meditations), Fana Baqa, and even the station of Salik-ul Majzoobi. Subhan Allah-e wa bi-Hamdi-hee. Subhan Allah il Azeem. Zikr-e Qalbi(remembrance of heart) bestows inner feelings, which influence one‟s practical life. All the body parts function under the direction of the brain, but the brain itself is controlled by the heart. If the heart is dark and murky, the brain thinks evil, commands evil and the body parts indulge in evil. But, if the heart is illuminated and has been blessed a connection with Allah-swt, then it commands righteousness; the brain thinks of virtue and the body parts perform noble deeds. However, it is correct that every person has a different capacity and is affected accordingly – and the greater the effect the more positive the change. Yes, it is certain that, by the Grace of Allah-swt , every Zakir(one who remembers the Divine Being) undergoes a positive change which keeps progressing and its positive effects are reflected in his character. It is also a fundamental fact that complete submission is just not possible unless there is firm belief in Allah-swt and in His Attributes. The only way is the faith in the Messengership, and complete obedience and adherence to the Holy Prophet-saws . These feelings and blessings establish a special relationship with the Holy Prophet-saws, which is otherwise not possible (to establish), and therefore they occupy the position of a life-force for Faith and conviction. But, only those, blessed by Divine Grace can discern this. The three Maraqbaat(Meditations), Ahadiyyat, M„aiyyat and Aqrabiyyat, are called the Maraqbaat-e Salasah(The three Meditations). It is the beginning of the stations of Sulook(Sufi path of Love), and can be attained only if granted by Allah Kareem. The purpose of life is to develop the strength of Faith of a level that accords obedience and the drive to do good deeds. These Maraqbaat(Meditations) are the strongest means of achieving this. In reality, every blessing is contingent upon action and endeavour, while most people tend to talk more and act less. They find it easy to deny the blessings they cannot attain and not stopping there, they resort to criticizing the Men of Allah and causing them harm, which is a vile act. In principle, if you have not set foot in a domain, know nothing about it, and have never bothered to find out about it, then who has given you the right to pass a verdict about it or criticize it? In my humble opinion that is the height of ignorance. May Allah Kareem preserve us from this!

Ameer Muhammad Akram Awan (RH)

Maraqbah M‘aiyyat (Meditation) – Exposition

This is the second Maraqbah (station of spiritual path) which is in accordance with the following blessed Ayah(Verse of Holy Quran): Wa Hova M‟akum ainama Kuntum. (Al Hadeed: 4) That: Wherever and in whatever condition you are, Allah-swt is with you. When the Maraqbah Ahadiyyat(Station of spiritual path) becomes strong and established, the seeker is advanced further, and saying „Allah Hoo‟, the Rooh(Soul) rises and reaches the Station of Maiyyat. This station is similar to Ahadiyyat only that there is a slight variation in its columns and design. The colour of the Lights here is green, and the entire building is also green coloured. It is in fact structured by Lights and is not a conventional building of bricks and cement. It is the lights that assume various forms. The whole layout is the same, similar corridors, open space, the apartment of the Shaikh(Spiritual Teacher) of the Time, a multitude of fortunate Arwah(Souls), the majority being elderly, who spent their lives attaining this station and found their abode here at their death. The connection of the Rooh(Soul) with the grave or the place of burial notwithstanding, they usually reside here. I have already stated about Taddad-e Amsaal. For better understanding, it can be compared to the innumerable rays of the sun that spread over the four corners of the globe, yet each ray is connected to the sun and vice versa. Nature accomplishes many tasks through each ray or sunbeam, which affects living beings, plant-life and minerals in its own specific way, but the strange fact is that neither the sun nor the rays are aware of the tasks that are being accomplished through them. Similarly, the Arwah(Souls) of the Aulia(Friends of Divine Being) transform into T„addad-e Amsaal‟ (several forms), but each form is related to its original and is one of its rays, through which the beneficence and blessings are carried. The Aulia(Friends of Divine Being) may or may not be aware of this and it is not necessary that they should, unless of course, Allah Kareem Himself discloses something. Here, another point should also be understood. Some modern scholars refute the Reward and Retribution in the Grave by stating that the retribution (recompense) is meted to a Jism-e Misali (a replicate body), not in the grave but in Sijjeen or somewhere else. This is incorrect. A replicate body simply does not exist. Hazrat Ji-rua(Allah Yar Khan rh) used to refute this (concept) sternly, saying, „Subhan Allah, what a (preposterous) thing to state! A replicate body never came to the world, neither was it obliged (ordered) to follow the Shari„ah, nor did it commit any virtue or vice, and they designate it as the recipient of reward and retribution! This is absolutely wrong. Yes, the „replications‟ of the Rooh(Soul) however, are its rays or beams; hence the observation of Rooh(Soul) in more than one place at the same time is called Tadad-e Amsaal, and this blessing is received by the seeker in the highest Circles of the Realm of Command, but not by everyone; only those who Allah-swt wills, can see the Rooh(Soul) at multiple places, simultaneously. In any case, the seeker sees the Rooh(Soul) standing at the grand gate of a majestic structure, which radiates beams of green lights from its walls, and also through the gate. The Tasbeeh(Recitation) here is: Allah-o Haziree, Allah-o Naziree, Allah-o M„aee. Wa Hova M„akum ainama Kuntum (Al Hadeed: 4). He reads the complete Tasbeeh once and thereafter keeps repeating only the Ayah. The intensity of feelings increases on each repetition. The Rooh(Soul) must keep repeating it, for which the seeker needs to remain attentive. It is desirable that the body (tongue) also keeps reciting it. The effect this Maraqbah(Meditation) casts on one‟s life, conduct and character, is the sought after goal of human life. It reinforces the realization that my Allah-swt , the One I worship, my Master, my Cherisher is always with me, and that He-swt is observing what I am doing and is also aware of what is in my heart. As this realization gains strength, the capacity for obedience and adherence to the Shari„ah enhances correspondingly, and one obeys with complete sincerity and devotion. Then all fear, other than that of Allah-swt, is expelled and all hopes in Ghair Allah (anyone other than Allah) are severed. A person realizes that when Allah Kareem is the only Bestower, why should he become servile or sycophant to anyone, against His desire. The audacity to commit sin departs, as his hitherto hearsay belief that, Allah-swt is present everywhere and aware of everything, is now augmented by his Mushahidah(Spiritual Vision) of the Lights of Maiyyat (Companionship). If he doesn‟t observe the Lights, he can still feel them through intuition, which is surer than observation and becomes the cause of protecting him from wrong acts. If he falters due to ignorance, being a human after all, he is overwhelmed by remorse. This deep sense of remorse is repentance, rather true repentance, which reforms his conduct and also frees him from all superstitions. He no longer cares about the common misbelief of society that someone has cast a spell on him or used an amulet against his children, because such superstitions have no significance when Allah-swt is with him. An amazing sense of tranquility and peace descends. He tries his best to perform all his worldly affairs according to the Shari‟ah, so they get blessed and also graded as worship. Allah-swt protects him from senseless and useless speech and he weighs every word before speaking. Thus his worldly life becomes serene, beautiful and enjoyable. He is never found to be bored like the majority who keep grumbling about their luck all the time and remain dissatisfied, although it is mostly the recompense of their own actions, which they don‟t realize. The seeker is freed from all that. By Allah Kareem‟s Grace his character is reformed and the results of his actions are also blessed. He lives in this world with such comfort and peace as if he is living in Paradise. Even hard dry bread tastes delicious because his whole life is otherwise blessed with peace. This is the one treasure that is hankered after by the rich and rulers, except of course those who, by Allah-swt‟s Grace, follow the Shari„ah. Take a look at the West; every person is afflicted by an unknown fear and his life is a living hell. Hence, along with the feelings, heart‟s joy, peace and satisfaction blessed by this Maraqbah(Meditation), one‟s practical life is also firmly moulded in adherence to the Holy Prophet-saw‟s Sunnah. It must be remembered that the whole of Tasawwuf(Sufism), all Sulook(Sufi path of Love), is solely aimed at acquiring the ability to follow the Shari‟ah with deep-rooted heart-felt sincerity. It is not a spectacle or show where one shuts his eyes and starts observing some lights or colours. Absolutely not! This is not some game of sorts; it is the game of life and is won only after losing everything. After one truly realizes one‟s nothingness and starts to discern the Greatness of Allah-swt in accordance with his capacity, it is only then, that he is granted the blessed opportunity to take steps towards this Path. This is the boundless Divine Grace that is disbursed from the Court of the Holy Prophet-saws. If only the critics and questioners expend the same effort trying to learn and understand it, they would not only find their answers, but also be blessed with Divine Mercy.

Ameer Muhammad Akram Awan

Maraqbah M‘aiyyat Meditation

The next lesson is Maraqbah M‘aiyyat(Station of spiritual path). The Shaikh(Spiritual Teacher) takes the Rooh(Soul) of the student to the next higher stage, whose lights are green and its gates and walls are also green. There is a magnificent building with arches and green light filtering through them. Its Tasbeeh(Recitation) is: Allah-o Haziree, Allah-o Naziree, Allah-o M‘aee Wa Hova M‘akum ainama Kuntum This stage is also full of great details. Here the Rooh(Soul) realizes that my Master is with me all the while, everywhere. He-swt is fully Aware of my condition and is extremely Merciful towards me. Standing in Divine Presence the seeker trembles, even at the thought of disobedience, and adorns his life with adherence to the Sunnah. He associates all his hopes with the Absolute Being and doesn’t allow his fear of Allah be overwhelmed by the fear of anyone else.

Ameer Muhammad Akram Awan

Maraqbaat – Meditations

Maraqbah (Meditation) means to sit with full concentration and a lowered head. The purpose being, with closed eyes and lowered head, to completely concentrate on the objective and receive or absorb the feelings of the station being concentrated on. Hence, after doing the Lata‘if (Spiritual Organs), the Maraqbaat(Meditations) are practised.

The best form of Maraqbaat (Meditations) is that one should attain bright and clear Mushahidaat (spiritual visions), for which Mujahidah (effort/endeavour) is a pre-requisite. Mujahidah is an effort, if adopted even by a Kafir (non-believer), he can also gain visions of this physical (world), because Iman (Faith) is not a requirement to observe worldly events. Iman is required only for observing the realities of the Higher Realm and the Akhirah (Hereafter). If someone has the wealth of Iman and Mujahidah both, he may start experiencing Mushahidaat(Spiritual Observations), even in the absence of a Shaikh(Spiritual Teacher). However, it is another matter that, once the faculty of Mushahidah(Spiritual Observation) develops, Shaitan(Satan) may pluck him, because in the absence of a Shaikh(Spiritual Teacher), one cannot understand by oneself, which direction to go or what to do.

The second fact is that in the absence of Tawajjuh(Spiritual attention), one may acquire Mushahidaat(Spiritual Observations), but certainly not Maraqbaat(Meditations). With reference to Maraqbaat(Meditations), it is necessary that the Tawajjuh(Spiritual attention) of a Shaikh(Spiritual Teacher) is available. Else, if one starts travelling in the right direction towards Ahadiyyat(Station of Spiritual Path), with the speed of the Rooh(Soul), instead of the speed of light, it would take fifty thousand years to reach Ahadiyyat(Station of Spiritual Path). Therefore, the Maraqbaat (Meditation) cannot be attained by oneself. It is only the Tawajjuh (Spiritual attention) of a Shaikh(Spiritual Teacher) that can take one to Ahadiyyat(Station of Spiritual Path) in an instant. If a seeker is blessed with Maraqbaat(Meditations) through the Tawajjuh(Spiritual attention) of a Shaikh(Spiritual Teacher), then the degree of Mushahidah(Spiritual observation) should be such that, while doing Maraqbah Ahadiyyat(Station of Meditation), he should be able to see Ahadiyyat(Station of Meditation), his own self and those who are present there. This is the best observation. A lesser degree is that he should see the station and experience its feelings. If he cannot see the station, he should at least see himself (his Rooh) (Soul) standing there, he should see at least one of the two. If, even this is not the case, then an even lesser degree is that he should see the lights of Ahadiyyat(Station of Meditation), and when the station changes, he should start seeing the lights of the next station.

Some people are granted Wajdan instead of Mushahidaat(Spiritual Observation). Wajdan is stronger and surer as compared to Kashf, and is a very superior form of intuition from Allah-swt. There is a much greater possibility of Shaitan’s(satan) interference in Kashf than in Wajdan. As Wajdan is an intuition from Allah-swt, being received directly from the Divine Being, if Shaitan(satan) tries to interfere, the light is immediately interrupted and is replaced by darkness. Thus, there is much greater protection in it than in Kashf. There is only one criterion for a normal person, seeker or a beginner to judge Wajdan. For example, a seeker has attained Maraqbah Ahadiyyat(Station of Meditation) and his Rooh(Soul) gets there. Although he doesn’t have Mushahidah(Spiritual observation), but his heart feels convinced that his Rooh(Soul) is present at Ahadiyyat(Station of Meditation). If this conviction is an intuition from Allah-swt and it is Wajdan, then no external reasoning can shake this conviction. However, if this conviction starts to wane, then it is his personal opinion and not an intuition from Allah-swt. In any case, Wajdan is certainly quite rare if not totally unavailable. One out of millions is blessed with this wealth of Wajdan, then that person becomes as solid as a rock. When he takes a stand, no power in the world can shake him. Try to achieve at least one of the two forms described above, and this requires a lot of attention.

First, while doing the Lata‘if [Zikr on (Spiritual Organs)], try to guard every breath, so that ‘Allah Hoo’ is continuous. It shouldn’t happen that breathing continues rapidly out of habit, whilst the thoughts are wandering somewhere else. One has to make an effort to focus the thoughts at one point. It is a difficult task that has to be undertaken continuously. Continuous practice helps in developing concentration and the greater the concentration the clearer will be the visions. Once attained, it becomes second nature. It is so pleasurable and delightful that a person automatically remains attentive towards it. He becomes habitual to this pleasure and wherever he may be, whether in the market or in the home or in any company, he remains absorbed in his own pursuit. In the terminology of Tasawwuf (Sufism) this is known as ‘Solitude in a Crowd’. So, to attain this concentration, don’t let a single moment go by without Zikr(Remembrance). Expel every foreign thought from the mind and try to focus only on this point so that complete concentration is achieved and the Qalb(Heart) is firmly oriented in this direction. It gets stuck at one point so that even the Earthquake of Qiyamah(Judgement Day) cannot move it.

Remember, if the Lata‘if (Spiritual Organs) are not strong and the Rooh(Soul) is taken to various stations, it will return to its original place when the person separates from the Shaikh(Spiritual Teacher) or when the Tawajjuh(Spiritual attention) of the Shaikh(Spiritual Teacher) is withdrawn. A person can only stay at these stations when he possesses his own strength. He goes to a station with the Shaikh’s(Spiritual Teacher’s) power but stays there due to his own. After finishing the Lata‘if [Zikr on (Spiritual Organs)] with total attention and concentration, when you attend towards Ahadiyyat(Station of Meditation), then forget about the earth, the heavens and even yourself and see yourself at Ahadiyyat(Station of Meditation). (The Rooh (Soul) has the same appearance, the same shape and the same clothing that the body is wearing). Leaving behind every other thought and consideration, see your self at Ahadiyyat(Station of Meditation) and recite the Tasbeeh of Ahadiyyat with your full attention, thinking that the Rooh (Soul) is also reciting the Tasbeeh at this station. Similarly, when you intend proceeding to M‘aiyyat (Station of Meditation), then with the same attention and concentration, see yourself the very next moment at M‘aiyyat(Station of Meditation), and, as before, imagine that the Rooh (Soul) is reciting the Tasbeeh of Maraqbah M‘aiyyat(Station of Meditation). This is the method for doing all the Maraqbaat(Meditations).

Ameer Muhammad Akram Awan (RH)

Lata‘if ( Spiritual Organs)

A human being is the combination of five elements: fire, air, water, clay and the Nafs, latter being the product of the combination of the first four. Though, these five elements constitute the human body, yet (by themselves) they cannot be called a ‘human being’. In the opinion of research scholars the word ‘human being’ will mean the Rooh (human spirit / soul), because until the Rooh is inspired into a body, it is not called a human being. Similarly, when the Rooh departs from the body, it is called a dead body or corpse but not a human being. The Rooh is from the ‘Aalam-e Amr (the Realm of Command). Basically, there are two Realms: 1.‘Aalam-e Khalq (the Realm of Creation): other than the Divine Being, it includes everything (the entire creation). 2.‘Aalam-e Amr (the Realm of Command): it is above the Realm of Creation and begins where the upper limit of creation ends. All of creation is destined to Fana (extinction, end); it is not eternal. Whereas, Amr (Command) is one of the Divine Attributes and is Eternal, non-transient. The Rooh is from the ‘Aalam-e Amr and so are its five Lata‘if (akin to the organs of the body). Hence the Qalb, Rooh, Sirri, Khaffi and Akhfa, all these five Lata‘if are from the ‘Aalam-e Amr. A human being is thus a combination of ten elements.


All sources of knowledge and that which is said to be knowledge is not at all knowledge; it is only information. A person may have a lot of information, but this does not influence his character. However, the Prophets, and only the Prophets disseminate knowledge. They not only tell about all things, the Divine Being, the Akhirah i.e. belief, worship and worldly issues, but it is the distinctive characteristic of Prophetic teachings that the feelings associated with their words, flow into the Qalb(Heart). Thus, only that information, which also has feelings associated with it, deserves to be called as knowledge. Therefore, knowledge is obtained only from the Prophets-as. The Holy Prophet-saaws is the treasure of all knowledge of the first and the last, but much more than all of that, is his personal knowledge. Therefore his teachings are, in fact, the real source of knowledge. Whatever the Holy Prophet-saaws says, the lights of his noble Qalb(Heart) enter the Qalb(Heart) of a seeker and produce those feelings in it. That is why the Companions are the most superior because, the Lata‘if (Spiritual Organs) and every cell of the body of any one blessed with Companionship, were instantly illuminated and his Rooh(Soul) crossed the nine ‘Arsh(Divine Throne) and reached the ‘Aalam-e Amr(Realm of Order). As Allah-swt says: Then did soften their skins and hearts towards Allah’s Zikr(Remembrance). Having arrived at the ‘Aalam-e Amr(Realm of Order), his Rooh(Soul) started advancing to higher stations. Hence, every one of the Companions passed away in some Circle of ‘Aalam-e Amr. This was the miracle of a single glance of the Holy Prophet-saaws. Now, imagine their further greatness and see those who, in this world, Barzakh and the Hereafter, are present in his exalted company. Thereafter, whoever came to the Companions was called a Taba‘i and was blessed with the entire Sulook (Sufi path of Love) by only being in their company. This excellence continued till the Tab‘a Taba‘een, as these three periods are the best of all times. Later on, the way the scholars were categorised as Mufassir, Muhaddith and Faqih, in the same way, those who achieved spiritual excellence came to be known as Sufis. Those fortunate ones who received the wealth of knowledge and then were also blessed with the feelings of the Qalb came to be known as ‘Ulama-e Rabbaniyeen (Divine Scholars). On the other hand, the exoteric knowledge of those unfortunate ones, who remained deprived of this wealth of the Qalb (Heart), couldn’t reform even their own selves. And for us is to explain plainly. Probably, I have written a lot, without having written much, and Insha Allah it shall be sufficient for the guidance of the Ahbab(Seekers) of the Silsilah(Spiritual Order). Who knows if any one, after this, would be able to uncover such mysteries or not! Everyone has to leave this world and the truth will become manifest on the Day of Resurrection. We will also be there and so will be the other creations of Allah-swt . But what will be the use of believing then? Believing and accepting are bound to the present. The one, whom Allah-swt grants the opportunity, must come and partake generously of all these blessings. This Faqeer prays to Allah-swt for an end in which these feelings and the ways to their enhancement are safely taken along, because we have witnessed many vicissitudes of time where many a home was ruined or burnt and many a wilderness turned into gardens. And the conclusion of our speech is: All Praise is for Allah, the Lord of the Universe.

Ameer Muhammad Akram Awan

Dar ul Irfan – The center of Gnosticism

Dar ul Irfan – Center of Sufism and Self Discovery

The Institute of Higher learning of the Self with prescribed Spiritual practices and meditations to gain inner peace and self learning of the human self. To discover the zenith of human understanding by balancing the material and spiritual pursuits of human being.
Excessive pursuit of materialism has left a void among humans, therefore a need to fill in the spiritual aspect of humans lead to learning of the soul and embarking on the journey of self discovery; to come face to face with Raw Truth. Experience the spirituality themselves. Feel the inner bliss and learn the secrets of real human being.
Prescribed spiritual practices and meditations accompanied by association with mystics unfold the inner truths of the real human being; the soul. A knowledge not found in books, speeches or elegantly put big words. A knowledge of direct tasting. A knowledge transferred from heart to heart ; soul to soul.
To start the journey of spiritual awakening and self understanding. To blissful days!

The Spiritual System

Ruh (Soul)The spirit or Ruh of every person is a created reflection of the Divine Attributes and it originates in Alam-e Amar (Realm of Command). Its food is the Light of Allah or the Divine Refulgence, which it acquires from the Realm of Command through the holy Prophet Muhammad (may Allah’s choicest favours and peace be upon him), whose status in the spiritual world is like that of the sun in the solar system. The Quran refers to him as the ‘bright lamp’. Indeed, he is the divinely selected channel of all Barakah. All Exalted Messengers themselves receive these Barakah from him.
Lataif (Spiritual Organs)The human Ruh also possesses vital organs like the physical body; through which it acquires its knowledge, food and energy. These are called Lataif (singular Latifah: subtlety). Scholars of various Sufi Orders have associated them with specific areas of the human body. The Naqshbandiah Owaisiah Order identifies these Lataif as follows.
First – Qalb:This spiritual faculty is located within the physical heart. Its function is Zikr. Its strength increases one’s capacity for Allah’s Zikr.
Second – Ruh:The site of this Latifah, which is a distinct faculty of the human Ruh, is on the right side of the chest at the level of Qalb. Its primary function is concentration towards Allah.
Third – Sirri:This is located above the Qalb and functions to make possible Kashf.
Fourth – Khaffi:This is located above the Ruh and functions to perceive the omnipresence of Allah.
Fifth – Akhfa:This is located in the middle of chest, at the centre of the first four Lataif and makes it possible for the Ruh to perceive the closeness of Allah, Who is closer to us than our own selves.
Sixth – Nafs:This Latifah is located at the forehead and functions to purify the human soul.
Seventh – Sultan al-Azkar:This Latifah is located at the top centre of the head and serves to absorb the Barakah of Allah into the entire body, so that every cell resonates with Zikr.There are five Exalted Messengers among the many known and unknown Messengers of Allah. They are Hadhrat Muhammad, Hadhrat Nuh (Noah), Hadhrat Ibrahim (Abraham), Hadhrat Musa (Moses), and Hadhrat Esa (Jesus), peace be upon them all. Hadhrat Adam is the first Prophet of Allah and the father of mankind. Each Latifah is associated with a particular Prophet. The Barakah and lights from Hadhrat Adam (peace be upon him), descend on the first Latifah Qalb; its lights are reflected from the first heaven and are yellowish. The second Latifah is associated with Hadhrat Nuh and Hadhrat Ibrahim (peace be upon them). Its lights descend from the second heaven and appear as golden red. The lights descending upon the third Latifah are from Hadhrat Musa (peace be upon him) and are white. One the fourth Latifah, the lights of Hadhrat Esa (peace be upon him) descend from the fourth heaven and are deep blue. The fifth Latifah receives its Barakah directly from the holy Prophet Muhammad (may Allah’s choicest favours and peace be upon him). The lights associated with this Latifah are green, descend from the fifth heaven, and overwhelm all the first four Lataif. The Lights descending upon the sixth and seventh Lataif are the Divine Lights, whose colour and condition cannot be determined. These are like flashes of lightening that defy comprehension. If Allah blesses a seeker with Kashf, he can observe all of this. The vision is slightly diffused in the beginning, but gradually the clarity improves.

Stages of the PathAfter all seven Lataif of a seeker have been illuminated with Divine Lights through Tawajjuh of the Shaikh and his Ruh has acquired the ability to fly, the Shaikh initiates its journey on the sublime Path of Divine nearness. The Path is known as Sulook, and its stages are not hypothetical imaginations but real and actually existing stations on the spiritual Path. These are also referred to as Meditations, because a seeker mentally meditates about a station while his/her Ruh actually ascends towards it. The first three stations that form the base of whole Sulook are described below:
Ahadiyyat. This is the station of Absolute Unity of Divinity. It is above and beyond the seven heavens. It is so vast a station that the seven heavens and all that they encompass are lost within Ahadiyyat as a ring is lost in a vast desert. Its lights are white in colour.
M‘aiyyat. This station denotes Divine Company, ‘He is with you, wherever you might be.’ This station is so vast that Ahadiyyat alongwith the seven heavens beneath are lost within it as a ring is lost in a desert. Its lights are green in colour.
Aqrabiyyat. This station denotes Divine Nearness, ‘He is nearer to you than your life-vein.’ Again, Aqrabiyyat is vast as compared to M‘aiyyat in the same proportion. Its lights are golden red and are reflected from the Divine Throne.It is indeed the greatest favour of Almighty Allah that He blesses a seeker with an accomplished Shaikh, who takes him to these sublime stations.  The final station that a seeker attains to during his/her lifetime becomes his/her Iliyyin (blessed abode) in Barzakh and his/her Ruh stays at this station after death.

Nafs (The Human Soul)The human soul takes its existence from the instant the Ruh is joined with the body. It is a subtle embodiment of physical requirements, instincts and desires. At the base level, its attributes are common with souls of all animals. According to holy Quran the human soul has five levels:
1. Nafs-e Ammarah (The Soul at Evil) – At this level, the soul is constantly inclined to commit evil deeds; this is the soul of every non-believer.
2. Nafs-e Lawwamah (The Accusing Soul) – At this level, if a person commits a sin, it is condemned by the soul from within. This is a soul of a believer because as a result of light of the faith the sin is not tolerated.
3. Nafs-e-Mutmainnah (The Satisfied Soul) – At this level, the soul is satisfied with its relationship with Allah, it is absolutely calm, cool, and collected. The soul hates evil and always seeks virtue and the Pleasure of Allah.
4. Nafs-e Radhiyah (The Soul Resigned to Divine Will) – At this level, the soul is pleased, under all circumstances, with whatever is ordained for it by Allah.
5. Nafs-e Mardhiah (The Pleased Soul) – At this level, the soul is completely pleased with the Will and Purpose of Allah. This was the level achieved by the Companions of Prophet Muhammad-SAWS as a result of direct exposure to his sacred heart.